The Obsession Neurosis

According to Paul Ricoeurs shew of view in the idea of theology and faith, there seems to be no exact definition on the context of universality. The irony follows in the context of the variation of the extent of Naming paragon and believing in God. It is evident that the world of today is liberal and is open in the idea of religion and in beliefs, hence, it connotes that for some, the domain of God is still not establishedalthough several followers tend to c completely for his name. The valuable condemnation of Paul Ricoeur, sensation which is far admirably different from theology experts, offers a whole new attribute of deliberation and discussion on how several(prenominal)s name Godphilosopher to philosopher, and idea and perception for such delight.God, leader, saviourall of which are used in calling God and uttering such name for whatsoever it may aid a person. However, the shallow connotation stressed by the author is blatantly seen in the arena of conviction. Ricoeurs be lief is almostly philosophical and thoroughly surfaces in the justification of External Reality. Religion plays an important region in every mans life. Its impact is manifested on every person daily affairs and his or her behavior. Hundreds of literatures that explicitly tackle religion feature already been written. While the list may be inexhaustible, the Metamorphoses, Aeneid, Inferno and Odyssey serve as some of the popular literary works where a religious base stand be looked into.The fact that the Metamorphoses by Ovid composed of mythological stories printed in the form of poetry gives one the first impression that divine beings are already incorporated into the book and that, consequently, the myth in these literary piece may have something to do with religion. True enough, the various sections found within the book have a common dependant the strength of a divine entity and how such power determines the fate of men. to the highest degree of the transformations that h appen in the stories are of people being punished for the sins they have committed (Ovid, p. 171).This punishment of sins support be taken to mean as one way of reflecting justice in the sense that the fill of man is essentially incorporated with a corresponding responsibility and that Godor religionhas a corresponding role in the provision of these sanctions. Moreover, the author does not only fall in the force of rhetoric canonization against his own conviction, rather on the spiritual and doxological context of the question.What are you, then, my God? . . . most high, excellent, most powerful, omnipotent, supremely merciful and supremely just, most hidden yet intimately present, infinitely well-favoured and infinitely strong.1In this certain line, however, there seems to be another standpoint in the idea of Naming God. In essence, such strengthens the point raised on the earlier part and undeniably gives further analysis and translation that there exists a difference in Nami ng God although there has been no evidence of the power which individuals apparently call as God. The author often used a Freudian philosophy in substantiating his arguments. He stresses that Freud believes that religion has played a great part in the making of society, of humankind. In his writings before, he regards religion as an illusion, which is clearly equivalent to atheism. He then realizes that the idea of God and the religious teachings are some of human beings strangest thoughts.Freuds argument about religion is that, it is and output of what he called the Oedipus complex, or the sexual thirst of the son to the mother (Ricoeur, 1995). In his argument, he states that the electric shaver competes against the start, who also has strong libidinal desires towards the mother. Because of this interference by the father, the child is prohibited to express his sexual interests in towards his mother. The father figure represents divergence and hindrance for the child.If we look at it in another angle, this hindrance creates a limit for the mothers happiness, thus creating the reality principle. This leads to reason thus, this reason is the one responsible for regulating desire. This became the basis of the father figure connection, in which the Western religions glorify the submission to the father, thus creating the image of a Father-God (Ricoeur, 1995). This has been a basis of civilization, wherein they are accepting the principle of reality and the acceptance of restraints and prohibitions by an authority. This is the main principle in how they were able to connect human desires with the law.Further, according to Freud, as stresses in the book, neurosis is an individual religion, and religion is a universal obsession neurosis. Freud implies that religion is the suppression, the renunciation of certain instinctual impulses, which are not limited components of the sexual desire or instinct they seek for themselves and are really socially harmful instinct s, regardless of the sexual component. The subject of illusion is another critical part of Freuds say of that of religion. But we must always mete out that illusion is different from delusion. Illusion is much more of the religious beliefs type. Included in illusions is the concept of religion.Accordingly, it doesnt mean that it is not true, or has no validity, where in fact these things maybe true. But, what Freud questions is the source of these beliefs. The undisciplined and noncrucial human wishes. By focusing on the relationship between the individuals and God in the Metamorphoses, one can immediately draw the idea that religion is the binding force between the two, bridging the invisibleand perhaps unsufferabledistance that separates the mortal from the immortal. Consequently, the manner of Naming God depends alone on the beliefs equipped in the individuals character and personality, per se.ReferenceOvid. (2004) The Creation. Trans. David Raeburn. Metamorphoses. New York, N . Y. Penguin Classics.Perseus (I). Trans. David Raeburn. Metamorphoses. New York, N. Y. Penguin Classics, 2004. 171.Scylla and Minos. Trans. David Raeburn. Metamorphoses. New York, N. Y. Penguin Classics, 2004. 293.Ricoeur, P. (1995). Figuring the Sacred Religion, Narrative, and Imagination (D. Pellauer, Trans.). Minneapolis Augsburg Fortress Publishers.